
Class. 
Book, 






G(|pglit}^"_ 



CDEatlCHT DEFOSrr. 



THE DAWN OF LIGHT 

BY 
HODER SMITH 

INTERPRETATIONS OF 

THE GARDEN OF EDEN 
THE "FLOOD" 
THE LAND OF NOD 

Do These Interpretations Answer Ingersoll? 
1922 






COPYRIGHT, 1922 
BY HODER SMITH 



OCT 12*22 

OaA683640 



CONTENTS 

Map - - - . 5 

Foreword _ _ . 9 

Introduction - - - 11 

The Garden Scene - - - 15 

Character of Adam . . _ 45 

Location of Garden of Eden - - 69 

Noah's Flood - - - - 79 

The Land of Nod ... 97 
Poems 

Flying Jim's Last Leap - - . - 123 

The Light Within - - - 129 

The Rib ... - Supplementary 



THE DAWN OF LIGHT 



FOREWORD 

The TEMPTATION and SCENE IN 
THE GARDEN OF EDEN, so-called, has 
been presented in many ways and with 
numerous interpretations. Many of these 
would lead you to believe almost anything 
without reason and satisfactory conclusion. 

The questions apropos are, what was the 
SIN? What was the TEMPTATION? 
WHERE WAS THE GARDEN? and 
WHAT WAS THE GARDEN? 

SOME writers, after discussing these 
questions have concluded by suggesting 
that explanations are vague and unsatisfac- 
tory. 

As the author could not find any LIGHT 
as answer to these questions, he began to in- 
vestigate for himself, and knowing some- 
thing of the theory of various languages, 
he believes the interpretations given here- 
with are true and satisfactory. 



THE DAWN OF LIGHT 11 



INTRODUCTION 

The evidences of Adam's rise and his 
stumblings as a child when he tries to walk, 
may be seen as we look into the Bible record. 

The sad but beautiful story of the Rise of 
Adam and Eve should be given its proper 
place in the Scriptures, as additional light 
may gleam. 

It appears that, on account of prudery, 
men have failed to search out the true mean- 
ing of this pathetic but beautiful frontis- 
piece of the Bible. 

The records of Paleontology and scientific 
discovery show that previous to the Biblical 
record of Adam and Eve man lived in the 
world as an irresponsible being without 
acknowledged responsibility. 

The Biblical record finds man at a point 
in history where Conscience is developed to 
the point of acknowledged responsibility. 
At this point man becomes a living soulj 
knowing good and evil and choosing the 



12 THE DAWN OF LIGHT 



Good, as did Adam, when under the power 
of the illumined Conscience. He became 
a living soul in the image of God, distin- 
guishing between good and evil. The soul 
at this point has the promise of eternal life. 

Follow the Biblical writer in detail and 
you will find that Adam was commended 
before God and Conscience, and became the 
founder of the First Familv, to live in har- 
monious relation and righteousness before 
God. 

When God spoke to Adam he spoke by 
^^the still small voice'' which walks in the 
midst of the Garden. It is the voice which 
speaks to you and me, and which we can- 
not fail to comprehend if we listen. It is 
the voice which spoke to Elijah, the voice 
which spoke to the Psalmist, it was the 
voice which was depicted in the struggles of 
Jean Valjean by Victor Hugo, it was the 
thread which held him when all other 
threads had broken. Read the account of 
that great struggle in "Les Miserables." 



THE DAWN OF LIGHT 13 



This voice speaks so plainly at times when 
we listen that it appears almost audible. 
God was looking for the man with possibili- 
ties to arise to the point of acknowledged 
responsibility that he might develop and 
seize upon the life eternal. 

This story appears to follow in some detail 
the parable of the Prodigal Son. The father 
was looking for the wayward boy, he saw 
liim a great way off and ran out to meet him. 
The father only wished to know that the 
wayward boy was sorry. By his sorryness^ 
repentance, the father knew that the boy 
had come to himself and had chosen the 
right, as did Adam. The picture is certainly 
meant to convey the teachings of sin, re- 
pentance and forgiveness, and a father 
ready to receive the wayward son who was 
dead, but is now alive. 



THE GARDEN SCENE 



THE DAWN OF LIGHT 15 

GARDEN SCENE 
(In detail) 

The Bible record (Gen. 2-7) says: "The 
Lord God formed man of the dust of the 
ground.'' If you look at the root of the 
word, "dust," and remember that the an- 
cients spoke of things as pictured by color 
and as color typical of the substance, you 
will find that dust as here spoken of repre- 
sents a substance of smoky or fumous color. 
Here, it surely means a substance of such 
character as the seed (see the meaning of 
dust and dusk)^ of men. 

Again it says: "And breathed into his 
nostrils the breath of life, and man became 
a living soul." This would naturally follow 
from the creation of man from the sub- 
stance carrying these powers of life with the 
processes of breathing as manifest by the 
lungs. 

(8th verse) : "And the Lord God planted 
(or formed) a garden eastward in Eden," 



16 THE DAWN OF LIGHT 



at the beginning of the delightful land, or 
toward the mouth of River Sihon. 

What does the writer of this declaration 
mean by garden? 

If you will look up the root meaning of 
GARDEN, you will find that it means a 
SHELTER, or ANY attachment designed to 
protect or secure against injury. It would 
read as follows : And the Lord God formed 
a SHELTER or SHIELD (for man) in 
EDEN (the delightful land). 

Next it says : "^^ And there he put the man 
whom He had formed." 

There he put this shelter or body, shield 
which he had formed, into which he 
breathed the breath of life, and man became 
a living soul. Before this man was a roam- 
ing and irresponsible being; now he has a 
Conscience like unto the image of God, to 
know good and evil. 

(9th verse) : "And out of the ground 
made the Lord to grow every tree that is 
pleasant to the sight, and good for food, and 



THE DAWN OF LIGHT 17 

tree of life (whicli he had given to Adam to 
grow, as the body grows), and the tree of 
knowledge of good and evil (the first con- 
science) ." 

Up to this time, man might have ex- 
isted thousands of years, unmindful of good 
and evil and sex responsibility pertaining 
to posterity, and responsibility to the Cre- 
ator; an animal creation with possibilities 
but not responsibilities. 

Here comes the real life of man. At this 
time and at this place there is formed and 
comes into existence Conscience. The Lord 
had already planted trees and had formed 
the body or shelter for the spirit of man, 
and he now plants within the man, or body 
of man a Conscience^ by which Adam, the 
earthly creation, developed from this seed 
of conscience a tree of the knowledge of 
good and evil — a recognized responsibility 
to posterity and to God. The body of Adam 
is placed there in the land of Eden, and is 
growing as the trees are made to grow. This 



18 THE DAWN OF LIGHT 



new seed, Conscience, begins to develop. It 
was the dawn of a new creation with possi- 
bilities of eternal life. 

(iOth verse): ^'And a River (stream of 
water, possibly a small brook or creek) went 
out of Eden (the land of Eden) to water the 
garden,'' (this shield or body within which 
God had put new responsibilities). Man 
drank of this stream and the water of the 
river, most naturally. The River Sihon, of 
^hich Adam drank, might here be meant. 

^'And from thence it was parted and be- 
came into four heads" (or streams of water) , 
After Adam drank the water from the stream 
which came out of Eden, the water is parted 
and goes into four heads or departments. 

11. — The name of the first is Pison (a 
a stream which runs freely, the urine), 

"^^That is it which compasseth the whole 
land of Havilaa^^ (the circular or round 
place). 

'^Where there is gold" (the place where 
it appears is of a color much like gold) . 



THE DAWN OF LIGHT 19 



12.— "And the gold of that land is good" 
(the sensations in this region are good or 
pleasant) . 

"There is bdellium'' (at this place there 
is a spongy-like substance) . 

"And the onyx stone'' (back of the bdel- 
lium there appears also a skin like unto the 
color of onyx) . 

13. — "And the name of the second river 
is GIHON (having a squeak or roar, a liquid 
or stream of dark, muddy hue, representing 
the flow from the other place) . 

"The same is it that compasseth the whole 
land of Ethiopia" such as the River Nile, 
which is a long river starting as a clear 
stream and, as it approaches the mouth or 
exit, it becomes muddy and roars over water- 
falls and makes a noise at times like the 
Gihon, so-called. 

"The name of the third river is Hidde- 
kel," meaning reddish like the blood, and 
the Tigris River, representing blood, the 
third head or flow of the stream, as the blood 



20 THE DAWN OF LIGHT 



under the skin, Hiddekel, as covered with 
skin, hidden. 

'"^That is it which goeth toward the east of 
Assyria.'' The Tigris River is clearly meant 
which flows south into the Persian Gulf, 
and is of reddish color. "^'The fourth river 
is Euphrates'' (tending to clear as the per- 
cpiration the fourth division or head of the 
original stream, which waters the Body, or 
Garden, sheltered place, the house we live 
in). 

The Euphrates runs south into the Tigris, 
and is closely associated v/ith it, the blood 
like stream, yet the Euphrates, the per- 
spiration, is clear and closely associated with 
the blood, and we may say is a part of it, as 
the Euphrates is of the Tigris, or goes into 
it. 

15. — "And the Lord took the man (the 
spirit of man) and put him into the Garden 
(the body or shelter which he had given 
him) of Eden to dress it and to keep it." 

16. — And the Lord commanded the man. 



THE PAWN OF LIGHT 21 

saying: Of every tree of the garden (all de- 
lights of the body) '^thou mayest freely eat 
(and enjoy to your heart's content.)" 

17. — But of the tree of the knowledge of 
good and evil (the fruit or seed of the 
body, the eating of which Conscience must 
condemn and would open Adam's eyes to 
knowledge of good and evil) "thou shalt 
not eat of it." 

"^'For in the day thou eatest thereof thou 
shalt surely die." (If you eat the seed of 
the body there is only one result, death of 
the race.) 

21. — "And the Lord God caused a deep 
sleep (or trance) to fall upon Adam, and he 
slept" (dreamed). 

"And he took one of his ribs and closed 
up the flesh instead thereof." 

22.— "And the rib which the Lord God 
had taken from man made he a woman and 
brought her unto the man." (Adam is still 
asleep and dreaming.) And Adam said: 
"This is now bone of my bone and flesh of 



22 THE DAWN OF LIGHT 



my flesh ; she shall be called woman because 
she was taken out of man." (Figuratively, 
as observed in the dream.) You will note 
that just before this sleep, all females of the 
animal creation of likely character, no 
doubt, had passed before Adam, but he could 
not yet decide which creature to select for 
his helpmeet. But after this sleep and 
dream, Adam had no trouble in making his 
decision or selection. She had come to him 
in his vision and dream. As soon as he had 
awaked he knew which one was his help- 
meet, and fully decided that from hence- 
forth ^Hhey shall be one flesh.'' 

'^'^And they were both naked, the man and 
his wife, and were not ashamed." 

Chapter 3, verse 1. — ^'And the serpent 
(the thing that looked most like a serpent or 
snake) was more subtle (the most curious 
thing, could change its shape, size and color, 
and appealed to the curiosity of Eve), than 
any beast of the field." Note, the text does 
not say that it was a beast of the field, but 
more subtle than a beast of the field. 



THE DAWN OF LIGHT 23 

1. — ''And he said, appealing unto the 
woman, 'Yea, hath God said ye shall not eat 
(enjoy) of every tree (every out-cropping 
of delight — the senses) of the Garden,' '' 
(man's body) . 

2. — "And the woman said (responded to 
the above appeal as in meditation) unto the 
serpent : 'We may eat of the fruit of the trees 
of the Garden (partake of the delights of 
the senses), but of the fruit (seed) of the 
tree in the midst of the Garden (body) God 
hath said. Ye shall not eat of it, neither shall 
ye touch it, lest ye die.' " (If the man or 
woman eats the fruit or seed of the body, 
naturally the human race would perish.) 

4. — "And the serpent (the thing which 
was so subtle) said unto the woman "ye shall 
not surely die," would appear to say: "You 
can do it one or more times, and still live." 
It was the great appeal to self-indulgence. 
Of course, eating this fruit all the time 
would mean extinction of the human race. 



24 THE DAWN OF LIGHT 



But the appeal was just a little taste, it will 
surely be overlooked. 

5. — "For God doth know that in the day 
ye eat thereof, then your eyes shall be 
opened, and ye shall be as gods knowing 
good and evil/^ 

6. — "And when the woman saw the tree 
was good for food and that it was pleasant to 
the eyes/' First there was an appeal to ap- 
petite then to utility. 

"And a tree to be desired to make one wise 
(appeal to curiosity), Eve was curious to 
know good and evil. 

"She took of the Fruit thereof and did 
eaf' 

"And gave also unto her husband with 
her, and he did eat.'' 

7. — "And the eyes of them both were 
opened, and they knew that they were 
naked:" they were ashamed, and realized 
that they had violated a law of Conscience 
and of God. "And they sewed fig leaves to- 
gether and made themselves aprons." 



THE DAWN OF LIGHT 25 

8. — ''And they heard the voice of the 
Lord God (Conscience condemning them) 
walking in the garden" (moving somewhere 
in their mind, this garden of the Lord) in 
the cool of the day when the cares of the 
day were done and they had time to con- 
sider, they began to hear the voice of Con- 
science. 

''And Adam and his wife hid (would try 
to hide) themselves from the presence of 
God (Conscience condemning them) among 
the trees of the garden,'' trying to smother 
conscience in the other sensations of the 
Garden, body. 

"And the Lord God (Conscience) called 
unto Adam and said unto him : 'Where art 
thou?' " (Adam was trying to avoid con- 
science.) 

10. — "And he said: 'I heard thy voice 
(Conscience) in the garden and I was 
afraid, because I was naked and I hid my- 
self.' " Something had happened to feel 



2fi THE DAWN OF LIGHT 



ashamed of and cause the desire to hide 
himself from conscience or God. 

11.— '^ And He said : '¥/ho told thee that 
thou wast naked? Hast thou eaten of the 
tree whereof I commanded thee that thou 
shouldst not eat?' " 

12. — And the man said: ^The woman 
thou gavest to be with me, she gave me of 
the tree and I did eat.' 

13. — '"^And the Lord God said unto the 
woman: "^What is this that thou hast 
done?' And the woman said: ^The serpent 
beguiled me and I did eat.' " 

14. — "And the Lord God said unto the 
serpent: ^Because thou hast done this thou 
art cursed (excitable or tormented; man is 
more highly sexual) above all cattle and 
above every beast of the field; upon thy 
belly shalt thou go (it is excitable and goes 
up to the belly, the place for it), and dust 
(the same dust color, of which Adam was 
made) shalt thou eat (delight in) all the 
days of thy life.' " 



THE DAWN OF LIGHT 27 

15. — "I v/ill put enmity (emmeshing, not 
hostility) between thee and the woman and 
between thy seed and her seed; it shall 
bruise (come in contact with) thy head and 
thou shalt bruise his heel," the part of the 
uterus protruding downward, as the heel of 
the shoe protrudes downward. 

16. — ^'Unto the woman He said: "^I will 
greatly multiply thy sorrow and thy con- 
ception (on account of repentance and the 
conserving, and this hard lesson she will 
avoid such actions in the future and, as a 
result, the conceptions are much multi- 
plied). In sorrow (in this sorryness) thou 
shalt bring forth children, and thy desire 
(love) shall be to thy husband, and he shall 
rule (from the root rue, be sorry for you, 
sympathize) over thee.' '' This condition 
has been the life all along; man's heart goea 
out to the wife in her sufferings. 

17. — """And unto Adam He said: ^Be- 
cause thou hast barkened unto the voice of 
thy wife and hast eaten of the tree of which 



28 THE DAWN OF LIGHT 



I commanded thee, saying: Thou shah not 
eat of it; cursed (can be curried or excited) 
is the ground for thy sake (it is to be 
troubled and worked by Adam) in sorrow 
shah thou eat of it all the days of thy 
life/ " in your righteousness — sorrow for 
having done wrong. 

21. — *^'Unto Adam and his wife did the 
Lord God make coats of skins and clothed 
them."' Conscience dictated that they put 
on more clothes. 

22.— ''And the Lord God said : 'Behold, 
the man is become as one of us to know good 
and evil, and now, lest (in order that he 
may not) he put forth his hand and take 
also of the tree of life and eat and live for- 
ever^' (and that he may live forever). 

23. — "Therefore, the Lord God sent him 
forth from the Garden of Eden to till the 
soil from whence he was taken." Con- 
science advised him to leave his people or 
vile associations, as Abraham did later. 
So Adam was driven of the Spirit. 



THE DAWN OF LIGHT 29 



24. — ^^So he drove out the man; and he 
placed at the east (mouth or origin) of the 
Garden Cherubims {teeth^ silicate-like, 
chert-like or flinty-like pieces) and a flam- 
ing sword (tongue., a red-like piece shaped 
as a sword) which turned every way, as the 
tongue moves to keep the way (the track for 
food to nourish the tree, to guard it in order 
that the way should not become clogged, that 
the food received may be cut up and masti- 
cated before entering the way) of the tree of 
life." (The Cherubims mentioned above 
should be Cherubim, according to authority 
the plural of Cherub in Hebrew.) 

The 23rd and 24th verses above might 
read as follows : 

23 — Therefore the Lord God sent forth or 
urged the MAN (shield or guardian) of 
Eden to till the soil in order that he 
might take happiness (or clear the 
land) from desolation. 
24 — So fruit was taken by the man and 
there were placed at the east (entrance 



30 THE DAWN OF LIGHT 



or mouth) of the MAN (shield or 
body) of Eden Cherubim (teeth) and 
a flaming sword which turned every 
way (the tongue) to guard the way 
(passage way or esophagus) of the 
TREE OF LIFE. 



The following letter was sent to an authority on 
HEBREW SCRIPTURE relative to the interpretation 
of the 23rd and 24th verses 

San Francisco, Calif., April 12, 1922. 
My dear Mr. : 

The writer has found difficulty in reconciling the 
current interpretations of the 23rd and 24th verses of 
3rd chapter of Genesis with the general spirit of the 
SCRIPTURES and has thought that some light might 
be thrown on these verses by a more careful and 
broader translation. 

From the writer's knowledge of HEBREW, the 
following interpretations might be considered reason- 
able, which would show GOD as co-operating with 
ADAM; and MAN in sympathetic co-operation with 
the CREATOR, in purpose. 

The 23rd and 24th verses might read as follows: 

"Therefore the LORD GOD sent forth or urged 
the MAN (shield or guardian) of EDEN to till the 
soil in order that He might take happiness (or clear 
the land) from desolation. 

"So fruit was taken by the man and there were 



THE DA?/N OF LIGHT 31 



placed at the EAST (entrance or mouth) of the MAN 
(shield or body) of EDEN CHERUBIM (teeth) and 
a flaming sword which turned every way (the tongue) 
to guard the WAY (passage way or esophagus) of the 
tree of LIFE." 

It would appear that the TEETH and TONGUE are 
here mentioned to show the provision made for the 
preservation of life. When Adam had raised fruit 
with seed such as the peach it was necessary to have 
some guard such as teeth and tongue to keep th^e 
PATH to the powers of life from clogging. 

You might suggest a clearer interpretation, but it 
appears to the writer that this would indicate the 
spirit of these verses. 

Tliaiiking you in advance, I remain, 
Very truly yours, 



The following is the reply from Mr. to the 

letter of April 12th : 

San Francisco, May 15th, 1922. 

My dear Mr. — : 

I much regret the delay in replying to your letter 
regarding the interpretation of the Scripture passage 
you refer to. 

I have discussed the subject with a number of 
authorities and find that, while they do not fully agree 
Vvith your exegesis, they feel that your ideas on the 
subject are rather original and very interesting. 

Your interpretation seems clear and I cannot think 
of any corrections. 

Sincerely yours, 

W. R. B. 



32 THE DAWN OF LIGHT 

Adam was the first man to exist in the 
image of God, or like unto God in knowing 
good and evil, right and wrong. 

Chapter 4. — Then the beautiful concep- 
tion of this picture of the scene in the Gar- 
den of Eden begins with the Fourth Chap- 
ter. It is the beginning of the family. 

1. — This is the most beautiful story (the 
frontispiece) of the Bible, depicting the 
emergence of man from savagery, and dif- 
ferentiating him from all the rest of the ani- 
mal creation, the MAN WITH A CON- 
SCIENCE, knowing GOOD AND EVIL, 
RIGHT AND WRONG. 

2. — It shows the subtlety of the appeals of 
nature, passion, appetite, desire for knowl- 
edge. 

3. — The first Man to be sorry, repentant 
for wrongdoing, and aspiration to Godlike 
character in the image or likeness of God. 

4. — The first man to show his repentance 
(to bring forth fruits meet for repentance) 
by denying himself, by putting on fig leaves. 



THE DAWN OF LIGHT 33 

and planning for a life of righteousness. 

5. — The first man to desire to do right 
before conscience and God. 

6. — The first man to enjoy forgiveness. 

7. — The first man to plan for raising a 
family. 

8. — The first man of righteous char- 
acter whom God could bless in a conscious 
knowledge of co-operation with the Creator 
— he did what he recognized as right be- 
fore God and Conscience. 

9. — The first man and woman to associate 
together, co-operating to raise a family. 

10. — The first man to recognize that the 
land is made more productive by righteous 
living. 

12. — The first man to realize that labor 
or exercise was necessary for the develop- 
ment of the physical body. 

13. — The first man to realize the trinity 
of body^ mind and spirit^ and with desire 
to develop these in co-operation with the 
Creator's laws. 



34 THE DAWN OF LIGHT 



14. — He was the first teacher. He taught 
Eve to adorn herself, ahhough scantily. 

Adam was evidently the first missionary. 
He must have gone over to some of the 
neighboring tribes and told them about his 
discovery or laiv of conservation or law of 
restriction. He had restrained his passions 
and profligacy which had caused him to 
waste his substance, and was now rearing a 
family. He loves his wife, and was living 
sympathetically with her, and having a real 
family. Here can be pictured a happy 
family. 

You can imagine the great delight of the 
people of the land of NOD when they heard 
of this great discovery and practiced it. 
Soon they must have found the law working, 
as we read that Cain, the eldest son of Adam 
and Eve, looked around and found. his wife 
there in the land of NOD, probably a young 
woman a little younger than Cain. 

Then you can imagine how the report of 
this discovery was taken up by other tribes. 



THE DAWN OF LIGHT 35 

and men here and there (possibly in other 
tribes) began to use this same law of conser- 
vation, were raising families and delighting 
in their children. 

Then, naturally, the human family be- 
gan to multiply. 

The Bible story, when properly under- 
stood, will be seen to harmonize with the 
theory of evolution. It depicts Sin, Repent- 
ance and Forgiveness. (Picture of the pre- 
historic man before Adam, then the modern 
family.) 

One may say that Conscience comes in at 
this point and supplies the missing link, as 
it finds man at a time when Conscience 
began to develop and Adam's awakening 
through conscience to his responsibility. 
Also it will be seen to harmonize with Chris- 
tianity in that it shows and teaches sympa- 
thetic relations with man and with God. 

LAND OF NOD 

The story of Adam with the historical 
account gives a picture of the descendants 

Connecting Link 



if, THE DAWN OF LIGHT 



of Adam and his lineage leading to the 
great law giver, the great prophets, and the 
greatest teacher. 

The question is often asked: ""^Where did 
Cain get his wife?" 

The answer, of course, is : "In the land of 
NOD." Here can be pictured a people 
whose language was the nod or other signs. 
We must consider that in early times the 
people spoke a symbolic language; they de- 
scribed rivers by color, and by the noises 
made by streams, also by motions, actions 
and shapes of things. We can reasonably 
presume that Adam, after he had made his 
discovery, visited neighboring tribes which 
could not fully understand his language, 
but could interpret his motions — could as- 
sent to his proposals by saying no or yes 
by nodding. He, therefore, called the place 
the Land of Nod, where the people could 
answer by nodding. 

Although the people in the land of Nod 
could not understand the speech of Adam, 



^^ THE DAWN OF LIGHT 37 

they could understand the language of his 
spirit of kindnesSj, as many heathen tribes 
understand missionaries today by their 
courtesy, kindness and goodwill — the new 
triangle and universal language. 

So, this — interpretation of the story of 
the first man and the first woman with con- 
science developed to acknowledged respon- 
sibility, is sent forth with the firm belief 
that this is the true interpretation of this 
story. 

We may be proud to recognize ADAM as 
our paternal ancestor, the first man who 
was sorry, and had sense enough to turn 
and do right. 

Upon this resolution hinged the future 
good of the race. It corresponds in a way 
to the resolution of the Prodigal Son: "I 
will arise and go to my father." 



ADDENDUM 

The writer has found the current inter- 
pretations of the GARDEN SCENE and 



38 THE DAWN OF LIGHT 



THE FLOOD running counter to his con- 
ceptions of the general tenor of the BIBLE 
TEACHINGS. 

As a result of this conviction, a definite 
investigation was made to ferret out the 
meanings of these two scenes in the BOOK 
OF GENESIS. The result of this study is 
found in the interpretations herewith. 

The writer of the BOOK OF GENESIS 
evidently intended to show forth the power 
and GOODNESS OF GOD in the creation 
of the WORLD and MAN. 

In the First Chapter, 28th verse, he says : 
"AND HE BLESSED THEM." 

In the First Chapter, 31st verse, he says: 
"AND GOD SAW EVERY THING THAT 
HE HAD MADE, AND BEHOLD, IT WAS 
VERY GOOD," 

In the Second and Third Chapters we 
have two companion pictures : 

FIRST— The man with a CONSCIENCE, 
with power to choose between RIGHT AND 
WRONG, but with a handicap, THE 



THE DAWN OF LIGHT 39 



POWER OF PASSION. He tries to walk, 
as it were, under this handicap and 
stumbles. 

SECOND— The man with SELF-CON- 
TROL. He decides FOR RIGHT BEFORE 
GOD and TO PROPAGATE THE HUMAN 
RACE. He overcomes his handicap through 
SELF-CONTROL. 

The man has power to destroy himself 
and the race by his own free will. He can 
conserve his passions and perpetuate the 
race by this same free will. 

In the FIRST PICTURE we see MAN in 
a sad light. 

In the SECOND PICTURE we see SELF- 
CONTROL which preserves the RACE to- 
gether with the beautiful spirit of RE- 
PENTANCE AND FORGIVENESS. 

Chapter II, Verse 9: ''And out of the 
ground made the LORD GOD to grow every 
tree that is pleasant to the sight, and good 
for food; the tree of life also in the midst 
of the garden, and the tree of knowledge of 
good and evil." 



40 THE DAWN OF LIGHT 



The above verse might read as follows: 

And out of the earth (the garden, shield 
or body) made the Lord to grow every tree 
(hands, feet and other parts of the body 
which are symmetrically and congenially 
formed and good for securing food) ; and 
the tree of life (organs of propagation) in 
the midst of the garden (body or shield), 
and the tree of knowledge of GOOD and 
EVIL (the organs of generation produce 
CONSCIENCE or knowledge of good and 
evil, as they produce life) . So we have the 
TREE OF LIFE and TREE of the knowl- 
edge of RIGHT AND WRONG in the midst 
of the garden. 

In the consideration of these passages we 
must try to find the object and purpose of 
the writer. 

In the first chapter of Genesis he de- 
scribes the processes of the creation of the 
world. In the second and third chapters he 
is evidently pointing out the process of the 
CREATION OF MAN, the means by which 



THE DAWN OF LIGHT 41 



life is to be sustained and propagated. He 
must have organs for obtaining food and 
assimilation of these foods, and he must 
have organs of reproduction to produce life 
and conscience (knowledge of good and 
evil) . 

He must point out relations of man and 
woman, their powers and passions, liability 
of failing to meet the requirements of law, 
the penalties and the great good resulting 
from the observance of law and right. 

When ADAM decided to obey the law of 
righteousness, he began to organize the fam- 
ily and to assume responsibilities as we have 
them today, as shown at the opening of the 
Fourth Chapter of Genesis. 

Scientists now are advising that within 
the body are glands and fiber which stimu- 
late the various organs in their functioning, 
and we may say they correspond to the 
bulbs and roots of plants or trees. The 
body may be likened to an enclosure or 
shield carrying all the emanations from 



42 THE DAWN OF LIGHT 



these glands or roots as the various senses, 
mind and conscience with the limbs for 
locomotion. 

In this garden grow these trees of delight, 
as the senses and the limbs of motion as the 
arms and legs, good for securing food, and 
the digestive organs for assimilation, and 
the tree of life (of reproduction), and the 
tree of the knowledge of good and evil (con- 
science) . 



44 THE DAWN OF LIGHT 



THE CHARACTER OF ADAM 



THE DAWN OF LIGHT 45 

CHARACTER OF ADAM 

As the writer reads the Scene in the Gar- 
den of Eden^ so-called, he can see the good- 
ness of God in His relation to ADAM, the 
first man with a conscience. 

If the author were erecting a monument 
to the greatest man who ever lived, it 
would be erected to ADAM. It would be 
a structure taller than the Washington Mon- 
ument or the Eiffel Tower, and reaching be- 
yond the clouds. 

ADAM, the first man with a conscience, 
sufficiently developed to recognize right 
and wrong, and who had sufficient courage 
to be sorry, repentant, afraid, ashamed of 
what he had done, the first man to recog- 
nize the law of conservation; the first great 
discoverer, the man with inventive genius 
enough to find a method by which he could 
conserve his seed, to found the stream of a 
human race with a conscience. He awak- 
ened to the folly of the life of profligacy, 



46 THE DAWN OF LIGHT 



which all the men who came before him 
lived. They had spent themselves before, 
as the prodigal son^ in riotous living. He 
came to himself through the good sense and 
conscience which God had developed in 
him. He did the thing which the Biblical 
writer says he did; and so did EVE. They 
had eaten of the fruit of the tree of life 
which was in the midst of the Garden. Men 
had done it before and are doing it today 
literally, not theologically. They were do- 
ing it in the days of the Psalmist, when the 
53rd Psalm was ^\rritten, where the Psalm- 
ist says: "Who eat up my people as they 
eat bread.^^ The Psalmist was describing 
the state of the world when Adam came. 
Read the chapter carefully and see the sad 
picture: Not a good man in all the earth, 
every one of them had gone back and be- 
come filthy exactly as Adam had. ^^Cor- 
rupt are they, and have done abominable 
iniquity.'' ""^There is none that doetli good 
— no, not one." God looked down to see 



THE DAWN OF LIGHT 47 

if there were any that did understand, that 
did seek God. He said they were like unto 
the foolish who said, ''There is no GOD/' 
What had ADAM done? Why was he 
ashamed? Why did he put on fig leaves? 
These are questions apropos. 

He had eaten of the fruit of the tree of life 
in the midst of the Garden^ and after eat- 
ing it he had a guilty conscience, and was 
ashamed or afraid. The first mention of a 
conscience in all the world. 

Then Adam conceives a plan by which he 
can circumvent the intense desire and could 
conserve his passions. He puts on fig leaves, 
both on himself and EVE. He was highly 
commended by GOD (speaking through 
conscience). By this means his Mind and 
Spirit or Conscience became more keen. As 
a result he, through conscience, conceived 
the use of animal skins which covered a 
little more of his body. He became a 
super-man through his honest self-control 
and conservation, until such time as reason 



48 THE DAWN OF LIGHT 

and conscience might suggest. Through 
his acumen, gained by conserving, as above 
suggested, he conceived the idea of raising 
a family, as suggested by the first verse of 
Chapter 4 of the Book of Genesis. The 
Book of Beginnings. It was the beginning 
of every good thing for the human race : 

Beginning of a family. 

Beginning of a nation. 

Beginning of agriculture. 

Beginning of conscious right and wrong. 

Beginning of conceived relationship with 
GOD. 

Beginning of inventive genius — The first 
Great Discoverer. 

Beginning of sympathetic relationships 
with wife and family. 

Beginning of brotherhood. 

Beginning of the recognition of the rights 
of woman. 

Beginning of recognition of the rights of 
children. 



THE DAWN OF LIGHT 49 

Beginning of education or learning — he 
had learned something. 

Beginning of monogamy or one wife for 
man. 

Beginning of the home. 

Beginning of family relationships. 

Beginning of recognition of the use of the 
earth. It bore fruit for man. 

Beginning of symbolic language. 

Beginning of recognition of the fact that 
grass and trees were for his good. 

Beginning of sanitation. Purity in one 
mate. 

Beginning of recognition of geography, 
rivers, etc. 

Beginning of recognition of colors. The 
rivers were described by color. 

Beginning of the knowledge of God's law. 
The first scientist. 

Beginning of the knowledge of goodness 
of God and the loving kindness of God. 

Beginning of the knowledge of the for- 
giveness of sin. 



50 THE DAWN OF LIGHT 

Beginning of the knowledge that suffer- 
ing in body, mind and spirit makes men 
change their ways. 

Adam was sorry. He suffered in mind 
and spirit, and he decided to change his 
ways. It made him more watchful, which is 
the benign law of suffering, to work out the 
surmnum bonum for the race. 

We have been teaching men the wrath 
of God and wickedness of men. We should 
begin to teach the goodness of God and 
ignorance of men. 

"For lack of knowledge my people per- 
ish,'' says the Psalmist. 

The goodness of the spirit of the 
MASTER was seen oozing out of the words 
of the great TEACHER when He said to the 
WOMAN: ''Neither do I condemn thee. 
Go and sin no more.'' She lacked knowl- 
edge, and He advised her, instructed her not 
to repeat the act. It was wrong. 

The heart of the Psalmist almost breaks 



THE DAWN OF LIGHT 51 



as he reiterates over and over again in the 
107th Psalm, when he says: 

^'Oh, that men would praise the Lord 
for His goodness and His wonderful works 
to the children of men." 

He repeats this four times, besides calling 
them foolish for their transgressions, and 
that they are suffering because of their in- 
iquities. 

Then, to drive home his argument he 
throws down the challenge: 

''Whoso is wise, and will observe these 
things, even they shall know of the loving 
kindness of God.'' 

Why not accept the challenge and teach 
all men the goodness of God? Then, as 
the Psalmist says: ''They shall know (they 
were perishing for lack of knowledge) 
of the loving kindness of God^^ (which 
would keep them straight). The Psalmist 
says in the 47th Psalm: "Let all the peo- 
ple praise Thee, O God, let all the people 
praise Thee, then shall the earth yield her 



52 THE DAWN OF LIGHT 



increase, and God, even our God, shall 
bless us." 

The earth will do today as it did in the 
days of Adam, when he was sorry. Why not 
tell the people that to be sorry for doing 
the wrong thing and a decision to do the 
right thing is repentance^ not theologically, 
but practically, as in the case of Adam, and 
that the earth will yield her increase as in 
the case of Adam? Physical^ mental and 
spiritual development begins when we ob- 
serve the laws of cleanliness and right liv- 
ing^ as it followed when Adam was sorry — 
repentant for doing wrong. 

(Gen. Chapter 3rd, 17th verse.) When 
ADAM was sorry and had covered himself, 
and became a clean man, God, speaking 
through Adam's conscience and clearer con- 
ception of things, says: "^'In sorrow" (as you 
are now before Me, sorry for wrongdoing 
and righteous in life) ^'thou shalt eat of it 
(the earth) all the days of thy life." 

18th verse. '^'^Thorns," grass and trees. 



THE DAWN OF LIGHT 53 



the grass coming out of the ground looks 
like thorns. With their poverty of language, 
they spoke in figures. Something like 
thorns, such as rye, wheat, barley and other 
grasses, shall come up. They appear like 
thorns when they first come through the 
ground. '^And thistles," larger shrubs, as 
the cottle thistle for clothing,'*^ shall it bring 
forth to thee." ^*^And thou shalt eat the 
herb of the field." In addition to the fruits 
of the trees you shall have the grasses, the 
thornlike pasturage for yourself and prob- 
ably flocks, and the larger shrubs, and the 
herb, the general herbage and grasses which 
come up yearly. 

''CURSED (subject to currying, as we 
would curry a horse, clean off and plow or 
irritate, harass, excite) is the ground for 
your sake." 

Because you did eat and are sorry for it, 
because of your righteousness now the earth 
is blessed or will produce when you stir it 
up. Besides, you will have all the other 
herbs without the stirring up. 



54 THE DAWN OF LIGHT 

God pronounces a blessing upon EVE 
just before this. What was it? 

(Verse XVI.) Unto the woman He said: 
"I will greatly multiply thy sorrow and thy 
conceptions." (Because you are living in 
the natural order of man and wife, not wast- 
ing your substance as before, and for which 
you and Adam were sorry, and you have 
learned to conserve.) 

"^'In sorrow" (in your repentant, right- 
eous life) *^'thou shalt bring forth children, 
and thy desire shall be to thy husband" 
(you shall love your husband, as he will now 
be kind to you in this new relationship) 
''and he shall rule" (from the same root as 
rue, be sorry for you and sympathize with 
you). 

So Adam and Eve were greatly blessed 
when they began the new life according to 
the requirements of conscience and rules of 
righteousness. 

Often you hear preachers and others 
trampling upon Adam, the first man with 



THE DAWN OF LIGHT 55 



a conscience^ when as a fact, had not Adam 
done as he did and conserved his seed, none 
of the great men of history could have been 
possible. 

If you look over the accounts of works of 
prehistoric times as that of Wells, one re- 
cently published, you will see that in the 
neolithic age 10,000 or 12,000 years ago, 
man was roaming over the earth apparently 
without conscience or acknowledged re- 
sponsibility. And not until the Bible story 
of Adam have we any mention of a man 
with these marks of a righteous character. 

When Adam, soliloquizing, suggested 
(12th verse, 3rd chapter) ''The woman 
whom thou gavest to be with me, she gave 
me of the tree and / did eat/^ Adam was not 
trying to shield himself, but only relating 
the facts as they had occurred. 

So, all hail to Adam, the first man with a 
conscience and strength of character to say, 
"I did eat and am sorry for it.'' 

Henceforth Adam proceeded to raise a 



5f^ THE DAWN OF LIGHT 



family of real children^ as seen by the 4th 
Chapter of Genesis. 

Adam and all of his ancestors, as far as 
we know, had been wasting their substance 
in riotous living (you can read between the 
lines), because they had not considered and 
had not known any better. This conscience 
was something new to Adam. But when 
Adam reached the point of enlightened con- 
science he ivas sorry for what he had done. 
He then resolved to do the right thing. All 
of which mark him as a righteous character. 

The Bible story of Adam was evidently 
intended to exalt the character of the first 
man with a conscience, as it should. It is 
the frontispiece. It stands out as an exam- 
ple of Sin, Repentance and Forgiveness. If 
you will study the goodness of God as sug- 
gested by the Psalmist and the goodness of 
life and character of any good man, you will 
be drawn to it, and feel the change accord- 
ingly. If you will study the lives and char- 
acters of good men in any good book, you 



THE DAWN OF LIGHT 57 



will become a better man. You will note 
this in the simple story of Hawthorne's 
Great Stone Face, It follows a natural law 
of psychology^ from which you cannot 
escape. So this story was evidently meant 
to hold up a Righteous Character. 

If you study Alfred Tennyson's "In Me- 
moriam/' or grasp the spirit of that won- 
derful short poem, '^'^Break, Break, Break/' 
you will be a better man. 

If you study the self-sacrificing spirit of 
the character, Sydney Carton, in the "Tale 
of Two Cities," by Dickens, you cannot help 
being drawn to the wonderful spirit of the 
man who is willing to lay down his life for 
his friends. 

If you study the fine spirit depicted in the 
character of Jean Valjean in "Les Miser- 
ables," by Victor Hugo, and that stormy but 
sympathetic life, you must be drawn to it. 
And when he remarks that there is one 
thread which always holds and will not 
break (conscience), we are doubly drawn. 



58 THE DAWN OF LIGHT 



Or take up the story ''Over the Hills From 
the Poor-house,'' by Will Carleton, and see 
the fine flavor of love and affection shown 
by the wayward boy, and the wonderful re- 
i^ponse of mother love; then hold in con- 
trast the spirit of the other five members of 
the DEACON'S SIX, you will find that you 
are drawn to the wayward boy. 

If you will study the characters as de- 
picted by Oliver ¥/endell Holmes in the 
wonderful word picture, ''The Boys," and 
follow the delineation of the characters in 
the room, as you follow the description, you 
will finally fall upon the one outstanding 
figure of "The Boys." He points out this 
boy towards the last, but he is outstanding 
as the first: 
"You hear that boy laughing, you think he's 

all fun, 
But the angels laugh too at the good he has 

done, 
And the children laugh loud as they troop 

to his call. 



THE DAWN OF LIGHT ^ 

And the dear ones that know him laugh 
loudest of all." 

Again, when you read that beautiful 
poem by an unknown writer called ^'Flying 
Jim's Last Leap," and note the contrast be- 
tween the spirit of Aunt Hannah and little 
Flossie; then the fine sacrificing spirit of 
Jim when the crisis comes for action. When 
the fertilizing spirit or pollen of kindness 
reached the soul of the Tramp, and he had 
become impregnated or born again by the 
spirit of kindness, and how it makes a hero 
out of a criminal, you are drawn and 
touched by the heroic spirit of the man and 
the gentle kindness of little Flossie. 

It is the IRRESISTIBLE SPIRIT OF 
LOVE working in your soul, and you cannot 
help the feeling if you would. (See p. 123) 
the poem "Flying Jim." It is the spirit of 
Jesus when He said: ''I, if I (my spirit of 
loving kindness) be lifted up (made out- 
standing so men can see it), will draw all 
men unto me.'' This is a natural law of 



60 THE DAWN OF LIGHT 



God and cannot be resisted. As you read 
and study the picture of the Prodigal Son 
and note the careless, irresponsible spirit of 
the boy, your soul is touched with pity for 
the boy. Then, as you consider the heart- 
breaking grief of the father as he yearns for 
his wayward boy. You can almost hear 
those wonderful words of David as he weeps 
over his son Absalom: ^^Oh, Absalom, my 
£on, my son Absalom, would God I had died 
for thee!'' 

Then, when the wayward, ignorant boy 
(ignorant of the ways of life) comes to him- 
self and is sorry for his profligacy and is 
willing to return and eat even the husks with 
the swine or become as one of the servants, 
willing to eat the crumbs from his father's 
table, he was sorry as was Adam. The 
father did not need any bloody sacrifice or 
satisfaction except repentance before receiv- 
ing back the wayward boy; but as you would 
do, or I would do, he ran out to receive him 
back, and with open arms exclaimed: '"^For 



THE DAWN OF LIGHT 61 

tins my son was dead (in wrongdoing, in 
sin) and is alive again/' Did he require 
any oblation or satisfaction? No. The 
father was waiting for the least sign of his 
son's return to conscious ^*^sorryness/' if I 
may put it that way, for having done wrong. 
The father would have given himself to re- 
cover the son. 

The boy had his "fling," and he learned 
through suffering that he was wrong. His 
conscience told him he was wrong, and 
pricked him as it will do for every honest 
man who will seek knowledge of true and 
honest relationship with the Creator. He 
comes to himself and is honestly sorry. He 
shall know of the doctrine of "SORRY- 
NESS'' for wrong doing. Then comes the 
GOOD RESOLUTION following RE- 
GRETS. As it was in case of the Prodigal 
Son, so it was in Adam. 

Then there is the picture of woman taken 
in adultery, mentioned before. When the 
Pharisees had arrested her (according to 



62 THE DAWN OF LIGHT 



their law she should be stoned) they asked 
judgment of the GREAT TEACHER. Note 
the great lesson: "He who is without sin 
let him cast the first stone." Then the 
Pharisees left. The question w as then asked 
of the woman: "Where are thine accu- 
sers?" or "Who now accuses you?" The 
answer was "No man." "NEITHER DO I 
CONDEMN THEE. GO, AND SIN NO 
MORE." He did not pour out wrath upon 
her, but simply instructed her not to repeat 
the act, as it was wrong. 

So in all these illustrations we see the 
GOODNESS OF GOD in His attitude to 
men, also that when man's conscience is 
made tender and he becomes sorry for his 
profligacy and resolves to do right, the way 
is open to a harmonious relation to the Cre- 
ator, which brings JOY and HAPPINESS, 
as in the case of Adam. 

Again, what a picture of the loving kind- 
ness of God in the parable of the lost sheep, 
the wading deep the rivers of trials, but all 
swallowed up in the ocean of love. 



THE DAWN OF LIGHT 63 

As long as there is a ray of hope for the 
recovery of a wayward child, and if the boy 
or girl in loving kindness is moved with 
compassion toward another man and is will- 
ing to administer a cup of cold water in 
loving kindness, "he shall not lose his re- 
wardr There is hope for even that man. 

This question will be asked — Do you be- 
lieve in and have you the spirit of loving 
kindness, for which there is no substitute? 
Or love, the synonym for loving kindness 
and courtesy? It is the spirit of the 13th 
chapter of 1st Corinthians. The spirit of 
greed, lust, jealousy, and every other spirit 
fails except this. It poUenizes and propa- 
gates the life of kindness which is working, 
as the leaven, and will eventually leaven the 
whole loaf. "I, if I he lifted up, will draw 
all men unto mej^ through the spirit of 
kindness. 

Again I would say that this beautiful pic- 
ture of "sorryness^ (repentance), sin and 
temptation and the wonderful emergency of 



(4 THE PAWN OF LIGHT 

the race was evidently intended as a frontis- 
piece for the Bible record. Besides other 
things, it brings out the most enduring and 
*^Vorth while" features of man's character. 

We may be proud to think that Adam 
might have been our ancestor. 

The outstanding features which all men 
can understand and which mark the com- 
mon language of humanity are wrapped up 
in these words — love, friendliness, thought- 
fulness, pure motive, self-sacrifice, courtesy, 
kindness, goodwill. Against these there is 
no law. ^^Love doeth no ill to his neighbor." 
Therefore, love is the fulfilling of the law. 
These are shown in Adam's new character. 

Friendliness wins affection and conquers 
indifference. 

Thoughtfulness draws out our sympathies 
and develops character. 

Pure motive clears the way for heroic 
action and accomplishment. 

Self-sacrifice sees the first personal pro- 
noun with capital ^'V^ reduced to the van- 



THE DAWN OF LIGHT 65 



ishing point, or capital "C" stooping in 
courtesy. 

Courtesy is the antennae or approach by 
which we reach the other fellow. It car- 
ries the pollen, kindness, to fertilize man- 
kind. It may be likened to the sun^ which 
shines day by day that we may see the 
goodness of God in all His wonderful works. 

So Courtesy is the complement of the 
new triangle formed by the union of the 
other two sides, kindness and goodwill. 

Kindness is the argument through which 
we prove our case and wins the verdict in 
the goodwill of the other fellow. 

Then goodwill begotten and born of kind- 
ness, absorbing strength from the other two 
sides, finds pleasure in reproducing the tri- 
angle in others. 

Thus we have a new productive triangle 
— courtesy, kindness and goodwill. 

In Shakespeare's "The Winter Tales,'' we 
can see the appeal of the kindly offices of 
Paulina, the humble but queenly attitude of 



U THE DAWN OF LIGHT 



Perdita, and the self -sacrificing "Queen 
Hermione' in contrast to the haughty, jeal- 
ous spirit of Leontes. The contrast of char- 
acters, so marked in their attitude to Na- 
ture's world language — sympathy and love 
— brings out the wonderful lessons of altru- 
ism versus selfishness. This drama alone 
would mark the author as a man with world- 
wide, altruistic vision. 

When we take up that wonderful tragedy, 
"Macbeth/^ we see how the pangs and burn- 
ings of conscience flutter around and dart at 
the soul of Macbeth as he tries to remove the 
blood stains from his hands. 

And how the burning words of Portia in 
the '^^Merchant of Venice" sink into the soul 
of the extortioner Shylock when he hears 
the verdict : 
'*^Take thou the pound of flesh; 

But in the cutting, if thou dost shed 

One drop of Christian blood, 

Thy land and goods 

Are by the laws of Venice confiscate: 



THE DAWN OF LIGHT 67 



For as thou urgest justice be assured 
Thou shalt have justice more than thou 
desirest/' 
Note the wonderful eloquence of Portia 
as she pleads the cause of Antonio and sets 
forth the demands of MERCY: 
"^^The quality of mercy is not strained, 
It droppeth as the gentle rain from Heaven, 
Upon the place beneath, it is twice blessed, 
It blesses him that gives and him that takes. 
'Tis mightiest in the mightiest it becomes 
The throned Monarch better than his 

crown. 
His scepter shows the force of temporal 

power. 
The attributes to awe and majesty. 
Therein doth set the dread and fear of 

kings ; 
But MERCY is above his sceptered sway, 
It is enthroned in the heart of kings, 
It is an attribute to GOD himself/' 



LOCATION OF GARDEN 



THE DAWN OF LIGHT 69 

LOCATION OF THE GARDEN OF EDEN 

The location of the Garden of Eden may 
well come under consideration at this point. 

The Biblical writer says: ^^And the 
Lord God planted (or placed) a garden (the 
form or shelter for the man, Adam, whom 
he had formed), eastward in EDEN" (or 
toward the mouth or near the mouth, pos- 
sibly of a river such as RIVER SIHON, 
which empties into the Mediterranean Sea 
near the city of AD AN A which lies just 
north of the mouth of the river) . Eastward 
may come from the root ^'OS," as the open- 
ing or beginning of the river as you follow 
it from whence it empties into the GREAT 
SEA. 

It must have been near this place or in 
the neighborhood of the Euphrates Valley, 
which practically begins here. 

Here we have several words as guides to 
our enquiries : 



70 THE DAWN OF LIGHT 

1. There is the mouth of the River 
Sihon, which, at this point, is running by 
the city of AD ANA, guiding us towards the 
PLACE. 

2. We have the City AD AN A corre- 
sponding in sound somewhat to EDEN. 

3. Then we have the name of the 
River Sihon, practically the same as Sion of 
the Hebrew, which flows down from the 
Tauras Mountains and would appear to sug- 
gest the MOUNT ZION we often mentioned 
in the history of the Hebrew people as the 
mountain adjacent to the River Sihon, the 
name Sihon giving the clew. 

4. In mentioning the rivers into which 
the stream was parted after it passed into 
the garden or shelter^ form of Adam^ the 
first river or stream described is Pison, 
which might be reasonably thought of as the 
Sihon River of today, which evidently flows 
freely as the stream described, coming down 
from the mountainous region. 

5. Noah must have been born and evi- 



THE DAWN OF LIGHT 71 



dently lived in this region by the sea, or 
near a river such as the Pison, as there he 
would learn something about shipbuilding, 
and as a result became a shipbuilder him- 
self, either from living on the River Sihon 
or near the great Mediterranean Sea. He 
was probably an all-around river and boat 
man, as he knew how to build a large vessel. 
6. Noah, being a seaman and dealing 
with men and tribes adjacent to the sea, 
must have heard of the narrow neck of 
land now called Gibraltar at the other end 
(western end of the Mediterranean), and 
furthermore, learned that the Atlantic 
Ocean was encroaching upon and breaking 
down the barrier between the ocean (At- 
lantic) and the Great Sea; and knew for sure 
that when the great break would come, the 
Great Sea country would be flooded. So 
he, as a reasonable man, as you or I would 
do, would prepare for the time when the 
great flood would come, when the Great Sea, 
by tides and wind, would wash away the 



72 THE DAWN OF LIGHT 

barrier. Of course, the people who could 
not understand anything about these things 
or would not believe Noah, made fun of 
him. 

The writer has observed how the waters 
of the Mississippi River, as it sweeps on 
toward the Gulf, will tear down levees, wipe 
out plantations, and leave towns high and 
dry away from the river channel. I can 
understand why Noah worked so incessantly 
and with all faith in his efforts under the 
sneers of the ignorant multitude. To know 
the life of a river man or know the business 
of the river or sea, you must live there and 
learn the life as you would the life of a 
preacher or editor. It does not come by 
guess work. And God spoke to Noah as He 
speaks to us today. He speaks through the 
faculties, the mouthpiece of GOD to reason, 
conscience and laws which He makes us 
understand, sometimes through suffering, 
which is GOD'S great teacher. 

If you put your hand on the hot stove 



THE DAWN OF LIGHT 73 



you will suffer. It was so intended that 
you might not burn your whole body to 
cinders, which many would do if the be- 
nign censors or nerves would not report to 
the king in the palace that you must not do 
that, as the hot stove burns. 

You who have read "The Outline of His- 
tory," by Wells, will understand what the 
author means by the reference to the great 
Mediterranean Sea. That there was a time 
in history or tradition when the Atlantic 
Ocean was not connected with the Great Sea, 
and that when the narrow isthmus, the bar- 
rier, was broken down, the great Atlantic 
poured its waters into the great Mediterra- 
nean basin and swamped that region, and 
raised the level of the great sea, thus causing 
the flood which we read about in the Bible. 

Noah was a very wise river man, who 
knew many things worth knowing. You 
will note that he did not sail his bark or 
ARK, as we call it, out towards the Ocean. 
He would have been foolish to do so. But 



74 THE DAWN OF LIGHT 



he kept it sailing or drifting towards the 
mountains, the high mountain ARARAT. 
It was the highest mountain, about 430 
miles almost due east from ADANA, where 
he probably built the Bark or Ark. The 
landing of the Ark at Mount Ararat is an 
argument favoring this interpretation, as 
the current or flow of the water would be 
from west to east — the direction in which 
the Ark moved. 

What animals Noah took into the bark, 
we shall not discuss now. Suffice he kept 
all alive, which reason and gumption would 
dictate. You may amplify the wording by 
saying, according to the 22nd verse: 
^^Thus did Noah, according to all that God 
(speaking through his reason, conscience 
and best judgment dictated) commanded 
him, so did he.'' As you would do if you 
were in the place of Noah. He took all 
that he could carry and used good judg- 
ment in the selection. He took male and 
female. 



THE DAWN OF LIGHT 75 



Chapter VII, 2nd verse, says : ^'Of every 
clean beast (free from defilement, as every 
beast good for food) thou shalt take to thee 
by sevens." Why seven instead of two by 
two ? The answer is that Noah needed food 
for himself and his kin for a long time, and 
God, speaking through reason and best 
judgment, would say, take the extra for 
food. Of the unclean you need take only 
two of each. 

And the Record says that Abram was 
called out of the Land of the Chaldees. 
You will see that there is a place — "Kal- 
eese" — near Adana, which is suggestive of 
Abram's home. 

Please note that the 1st verse of 7th 
chapter says: ^'The Lord said unto Noah, 
come thou and all thy house into the ark; 
for thee have I seen righteous before me 
in this generation.'' 

As Noah was a man of many years, and, 
of course, had many great grandchildren 
and so on up to the hundreds, as the large 



76 THE DAWN OF LIGHT 



provision for the stay in the ark would in- 
dicate. In mentioning Noah and his sons, 
which would include what we call his 
grandchildren and the wives of the chil- 
dren, as it would appear that the male 
married members were mentioned as speak- 
ing for all. 

Noah would not have needed such a 
large vessel to carry the animals alone and 
provisions. Reason would indicate that he 
had a large crew of his descendants aboard, 
and that he needed them to handle the 
vessel and care for the animals. 

The 21st verse of the 7th chapter says: 
''all kinds of flesh,'' as we might say all 
kinds when we mean a very large number. 



STORY OF NOAH AND FLOOD 



THE DAWN OF LIGHT 79 



STORY OF NOAH'S FLOOD 



NOAH IS A SEA-FARING MAN OF 
LARGE FAMILY 

Living at the eastern extremity of the 
Mediterranean Sea, he learns the shipbuild- 
ing trade among the sea-faring men — may 
launch a small boat of his own, and 
continue his life at or near the eastern end 
of the sea in the neighborhood of Adana^ a 
few miles northeast of the mouth of the 
Sihon River, which empties into the Great 
Sea about where Noah lives, not far from 
Adana. Think of the sound of the name 
Adana^ its location, and now a city of 50,000 
people! 

Noah was a very wise man, always asking 
questions of the seamen, and was especially 
interested in the stories about the other end 



80 THE DAWN OF LIGHT 



of the sea, away off near the Great Ocean 
(Atlantic) . 

The Mediterranean Sea was more shallow 
than it is now, and covered a much smaller 
area. Many villages or small huts probably 
lined the Great Sea at this time, and are 
supposed to have been covered later. 

Noah became thrilled by the stories of 
the seamen about the other end of the sea, 
and decides to take a voyage to look at con- 
ditions there. He here takes a vessel for 
Gibraltar, at the western end of the sea. 
He arrives and looks around. He notes 
that the strip of land between the Atlantic 
Ocean and the Mediterranean Sea is very 
narrow and is crumbling down from the 
wash of the waves of the ocean and also 
from the wash of the Great Sea. He watches 
the land fall away and crumble very rapidly, 
and although there are some very large 
rocks and cliffs there he sees that in the 
course of some years the Atlantic Ocean will 
break through and pour its waters into the 



THE DAWN OF LIGHT 81 



Great Sea, as the water level on the ocean 
side was much higher than on the side of the 
Great Sea. 

He takes out his papyrus and scratches 
some calculation about the crumbling strip 
of land. He shakes his head, signifying 
that it is a serious matter. 

He goes away with head bowed and 
shoulders stooped, and after talking further 
with the men around there, he takes a boat 
to return to his home near Adana. 

While returning on his journey home, he 
talks to many people as he may come into 
contact with them, and shakes his head 
warningly that there is a great danger away 
back at the Great Ocean. 

But the people do not care, or are in- 
different about the matter. Things have 
always been as they are, and why take any 
account of this old seaman, they would say 
to themselves. 



NOAH RETURNS TO HIS HOME 
NEAR AD ANA 



THE DAWN OF LIGHT 83 



So Noah goes back home and tells many 
people about his discovery and warns them 
that something is going to happen, and that 
they would better be preparing for a great 
change — "Something is going to happen^ 

The people only scoff at Noah. 

Things are as they always have been and 
will continue to go on just the same; so 
they continue to scoff and jeer. 

Noah, through his good sense and best 
judgment and being a man who trusts God 
for guidance, prays about the matter, ask- 
ing light and an enlightened conscience. 

His good sense and responsibility to his 
family and his God cause him to take up 
the matter of building a boat or vessel^ one 
of large size which would carry his family^ 
his children^ their children and many grand- 
children — probably a hundred people, be- 
sides room for many animals, also for pro- 
visions for a half year or more. So he takes 
up the question with his family, talks the 
matter over, then decides upon a plan. 



NOAH AND THE ARK 



THE DAWN OF LIGHT 85 

He was directed by the Spirit of God^ 
as men are today, to make the boat accord- 
ing to the size mentioned in the Bible story. 
Dimensions as follows: 

LENGTH 450 feet 

WIDTH 75 feet 

HEIGHT 45 feet 

All of good wood. He knew good wood 
(gopher- wood). He had learned in his 
youth to build vessels. 

He knew that he must have three com- 
partments, one for the Hold, or HULL, 
ONE above this for the animals and their 
feed and all supplies for the journey, the 
third compartment for the many relatives, 
or his household which he was to take 
along. 

So Noah laid the keel of his wondrous 
ARK, and the people gibed at him. But 
he enlists many of his friends and family 
in the enterprise, and continues to work. 

You will please note that I said that 
Noah took many people into the ark. You 



86 THE DAWN OF LIGHT 



will see by the 1st verse of 7th chapter: 

"^'And the Lord said unto Noah: 'Come 
thou and all thy house into the ark^ for thee 
have I seen righteous before Me in this gen- 

• 9 99 

eration. 

That should be sufficient for anv reason- 
ing man to suggest that all the children — 
the little tots, the lisping babies, the beauti- 
ful young men and women of Noah's fam- 
ily, children and great grandchildren whom 
Noah had instructed in the ways of right- 
eousness — would be included in his 
^'House,'' so blessed. 

Besides, Noah needed much help in car- 
ing for the cattle, beasts and the provender 
which he was to take aboard. The feeding 
and caring for a large vessel filled with life 
and provisions was no small matter. He 
would require at least fifty or probably a 
hundred men, to say nothing of the fam- 
ilies of these men. Who was going to 
handle the sails and the oars or sweeps to 
guide the vessel? Do you think it JUST 



NOAH PREPARING FOR THE FLOOD 

PUTTING SUN DIAL AND RIGGING 

ABOARD IN PLACE 



88 THE DAWN OF LIGHT 

DRIFTED, just went its own way, as 
"TOPSY;' who just grew? "NO, SIR,'' 
Noah was going to have plenty of help in 
this journey, and he was going to strike for 
the highest mountain in the vicinity, as he 
did. But he needed help, and he had it, 
and plenty of it. The Lord would not be 
unkind, and he would not think of telling 
Noah to leave all the young children and 
beautiful young men and women. 

"The Lord would not leave Noah com- 
fortless.^^ 

I can imagine that Noah watched the 
winds and saw that the sails were well set 
and fastened, and, although he did not have 
a compass, he saw that there was a sun dial 
aboard. And he certainly saw that there 
was a good, strong line or rope aboard, so 
that when he should reach old ARARAT 
he could keep very close to shore. And he 
also saw that there was a good, strong spar 
aboard, so that when the sea began to fall 



THE DAWN OF LIGHT 89 

he could spar his boat out to keep it from 
getting aground and leaving the vessel 
wrecked and the family drowned, as would 
have been the case if they had left it to hap- 
hazard. God expects every man to do the 
best he can for himself, and surely Noah 
did that. 

Finally, the barrier at Gibraltar broke; 
the floods came and the rains descended, 
and Noah was prepared for a journey of 
many months. But Noah did not care about 
the time, or was not unnecessarily anxious, 
because he had taken seven instead of two 
of the clean beasts aboard, so that he could 
have a large supply of meat for his journey, 
and this was necessary, as he had a large 
crew and many families aboard. 

The 7th verse of the 7th chapter says: 
*^'And Noah went in and his sons, (which 
might include many grandsons and great 
grandsons, and his wife, of course, and his 
sons' wives, of course), with him into the 



90 THE DAWN OF LIGHT 



ark." Why should the writer list here the 
names of all the grandchildren of Noah 
and the daughters of Noah, which he very 
probably had? 

He gave the names of THREE SONS, 
the immediate sons of Noah — Shem, Ham 
and Japheth — and note that it says "unto 
them were sons born after the flood" — they 
might have lost the family record of those 
born before the flood. We must be rea- 
sonable in all these things. The writer 
probably found no record of the children 
born before the flood, but does find a 
record of those born after the flood, and, 
being very true and sticking close to facts, 
he says, *^Hhese were born after the flood." 
He was beginning a new pedigree, and 
must hold to facts as he found them. 

The 19th verse of the 7th chapter says, 
"all the high hills that were under the 
whole heaven were covered." 

The 20th verse says: "Fifteen cubits up- 
ward did the waters prevail." Fifteen 



THE DAWN OF LIGHT 91 



cubits must have been the height of the 
high hills in that neighborhood that were 
covered. Webster says that a mountain is 
an elevation a little higher than a hill, a 
mount. Fifteen cubits plus would indi- 
cate a height of about 23 feet, and up- 
ward would suggest higher. Then it says 
the mountains were covered. The mounts 
higher than the hills were covered. And 
it says under the heavens — means, under 
this covering of water. Run the meaning 
of the word back and you will find that 
it — these hills were all under this covering 
of water — Heaven meaning a covering here. 

21st and 22nd verses say, ^'all flesh died 
that moved upon the earth, both of fowl 
and of cattle, and of beasts, and of every 
creeping thing that creepeth upon the 
earth, and every man." 

"All in whose nostrils was the breath of 
life, all that was in the dry land.'' The last 
clause gives the clue : ''AH that was in the 
dry land." The writer was discussing the 



92 THE DAWN OF LIGHT 



hills and the mounts above this in the 20th 
verse, but now he is discussing the DRY 
LAND of the desert. It is simple enough 
to understand. 

^'And Noah only remained alive and 
those with him in the ark.'' 



PICTURE LOW LANDS OR PLAINS 

NEAR AD ANA 
AND IN THE EUPHRATES VALLEY 



94 THE DAWN OF LIGHT 



The writer is still speaking of the low 
level of the plains and the people who were 
accustomed to sojourn there. Everything 
was covered and destroyed on the low 
lands, on the high hills 23 feet, and even 
on the mountains higher than the hills, 
probably 200 to 2,000 feet high. 

In regard to the olive leaves, would say 
that Noah could tell from the olive leaf 
that the district from which it was brought 
was above the water line, so he must begin 
to spar off and leave the sides of Mount 
ARARAT. 

You can here picture the scene of NOAH 
and his crew getting ready and sparring off 
from the mountain side. 

Then, waiting anchored near the sides of 
MOUNT ARARAT for the water to subside 
or fall. 

Then follows the RAINBOW in the dis- 
tance and 

NOAH and his families and crew giving 
thanks to God for deliverance. 



THE LAND OF NOD 



THE DAWN OF LIGHT 97 



"LAND OF NOD" 

This interpretation of the Bible record 
harmonizes evolution with the Bible, the 
teachings of the prophets — repentance and 
forgiveness. This picture is intended to 
teach a special lesson and to appeal to man- 
kind without regard to church, creed or ism. 
It suggests a formula by which all men of 
every creed, nation and clime can come to- 
gether on a common platform — "Courtesy, 
Kindness and Goodwill." 

These have already become the recog- 
nized rule of right relations, and may be 
called the reproductive triangle. 

"Courtesy, Kindness and GoodwilF^ — 
which all men have a right to expect, and 
every man is under obligation to show. 

Men have been teaching "The Wrath of 
God and Wickedness of Men.^^ Should we 
not teach: "The Goodness of God and Ignor- 
ance of Men?^' 



98 THE DAWN OF LIGHT 



It shows that Adam was the first man 
with a conscience developed to the point of 
acknowledged responsibility. 

That Adam did wrong, as the Bible says 
he did, and so did Eve. And that they were 
sorry. 

That Adam and Eve were blessed on ac- 
count of their ^^sorryness" (repentance) 
and became righteous. 

That there was a rising of mankind in 
Adanis repentance. 

But the interpretation would suggest 
obedience to the highest conceptions of en- 
lightened conscience, as shown in the 
triangle^ as the rule of a righteous life ac- 
ceptable to God. 

"Love doeth no ill to his neighbor^^^ 
therefore "Love is the fulfilling of the lawT 

ADAM SYMPATHIZED WITH EVE 

"Love suffereth long and is kindT 

By courtesy you reach the other man. 

By kindness you win the other man^s 
goodwill. 



THE DAWN OF LIGHT 99 



By the goodivill of the "wonman^^ he he- 
comes courteous to another man, and so on 
Ad Infinitum. 

It is the pollen which fertilizes all man- 
kind, and is as irresistible as the law of 
gravitation. 

He said: "I, if I (my spirit of kindness) 
be lifted up (shown) I will draw all men 
unto me" (into my spirit of kindness) . 

TRUE WISDOM IS TO KNOW GOD'S 

LAW AND ALL HIS RELATIONS 

TO MANKIND 

PROVERBS— 3rd CHAPTER 

13th Verse — "Happy is the man that find- 
eth wisdom and the man that 
gettest understanding." 

14th Verse — ''For the merchandise of it is 
better than the merchandise 
of silver and the gain thereof 
than fine gold." 



100 



THE DAWN OF LIGHT 



15th Verse — "She is more precious than 
rubies, and all the things thou 
canst desire are not to be 
compared unto her/' 

16th Verse — "Length of days is in her right 
hand, and in her left hand 
riches and honor." 

17th Verse — "Her ways are ways of pleas- 
antness, and all her paths are 
peace/' 

18th Verse — "She is a tree of life, to them 
that lay hold upon her, and 
happy is every one that re- 
taineth her.'' 
PROVERBS— 4th CHAPTER 
7th Verse — "Wisdom is the principal 
thing ; therefore, get wisdom ; 
and with all thy getting, get 
understanding." 
8th Verse — "Exalt her and she shall pro- 
mote thee, she shall bring 
thee to honor when thou dost 
embrace her." 



THE HUMAN FORM (before Adam) 
(Weaker and Rougher) 



THE HUMAN FORM (beginning with 
Adam) 
(Stronger and More Beautiful) 
(In contrast) 



THE DAWN OF LIGHT 103 



THE HUMAN FORM DIVINE 

(Weaker and Rougher) 

BEFORE ADAM 

and 

SINCE ADAM 

(Stronger and Beautiful) 



Profligacy, the Destroyer of the Race. 

Picture of the Human Form — Male 
and Female. 

(In movies to be thrown on the screen 
separately) 

The Giant, Representing the Ignorance of 

the Human Race in Morals Before 

Adam Came. 

The Giant — Profligacy, the Destroyer 
of the Race. 

Read the Fifty-third Psalm: 

(Here quote the 53rd Psalm, as follows) 

1st — The fool hath said in his heart there 
is no God. Corrupt art they and have done 
abominable iniquity. There is none that 
doeth good. 



104 THE DAWN OF LIGHT 

2nd — God looked down from heaven 
upon the children of men to see if there were 
any that did understand,, that did seek God. 

3rd — Every one of them is gone back; 
they are altogether become filthy; there is 
none that doeth good^ no^ not one. 

4th — Have the workers of iniquity no 
knowledge? Who eat up my people as they 
eat bread; they have not called (yet) upon 
God. 

5th — There were they in great fear where 
no fear was. 



CONSCIENCE 
An Angelic Form Glowing with Light 



THE GREAT DESTROYER 

(GIANT) 



THE DAWN OF LIGHT 107 



PICTURE No. 2 

CONSCIENCE DESTROYS THE GIANT 

Then the story of ADAM AND EVE and the 

GARDEN SCENE as described in the 

NEW INTERPRETATION— 

(See Page 15) 

The Story of Adam and Eve here follows : 

"The Giant" fades before the light of 
Conscience. 

The Giant — the destroyer of the race be- 
fore Adam came. The Giant — the destroyer 
of mankind. 



108 THE DAWN OF LIGHT 

The Giant represents or is synonymous 
with: 

1 — Profligacy, wasting seed in riotous 
living. 

2—War^ destroying young men with god- 
like potentialities or powers. 

3 — Young girls and children, mothers 
and fathers destroyed by war^ proflU 
gacy and intoxicating liquors. 
When men rise to the conception of 
the God-like powers (potential God- 
given powers of propagation) and 
realize that they are destroying God's 
children, wars will cease, profligacy 
will he frowned upon, and Mothers, 
Fathers and Children will be pro- 
tected from all inhuman treatment. 

4 — God, through conscience, will even- 
tually destroy all inhumanities. 

(Picture some inhumanities causing men, 
women and children to suffer, as in war, 
profligacy and drunkenness.) 



THE GREAT DESTROYER FADES 

BEFORE THE LIGHT OF 

CONSCIENCE 

(GIANT FADES) 



ADAM AND EVE IN HARMONY WITH 
FIG LEAVES 



THE DAWN OF LIGHT 111 



Adam and Eve in harmony — with fig 
leaves 
They decide to live in purity and righteous- 
ness before conscience and before God. 
1. — They decide to have a home. 
2. — They decide to have children. 
3. — They decide to have many children. 
Eve has a delicate secret and unborn chil- 
dren waiting to come into the 
human family. 



EVE WITH HER DELICATE SECRET 



THE DAWN OF LIGHT 113 



EVE WITH HER DELICATE SECRET 

(The young wife, well covered with ani- 
mal skins, has a secret which she tells only 
to intimate friends.) 

Here picture husband — Adam — being 
informed of her secret. 

(Her neighbors, intimate friends, are told 
about it.) 

Then she has a dream, and pictures all 
these Cupids desiring to come into the 
world — each one asking: "^^Is it I? Is it I?'' 

(All with hands up to their ears, and all 

pleading to be brought into the world.) 

Then throw on the screen in large letters 
the following: 

When men and women fully realize what 
life is and that it is God-given, they will 
recoil at the thought of killing, and not 
only that, but it will be practically impos- 
sible for man to kill. He will demand 
other ways of settlement of all differences 
between nations and individuals, because 
of the new spirit of: 



114 THE DAWN OF LIGHT 



COURTESY, KINDNESS AND 

GOODWILL A 

FORMULA OR CREED FOR 

ALL MANKIND 

THIS IS A REPRODUCTIVE TRIANGLE: 

COURTESY BEGETS KINDNESS, 

KINDNESS BEGETS GOODWILL 

GOODWILL BEGETS 

COURTESY 

LOVE 

It is the germ which inoculates mankind; 
the leaven which will leaven the whole 
loaf, when men are lifted out of their 
IGNORANCE and SIN 
and shall understand 



THE DAWN OF LIGHT 115 



PICTURE MANY CUPIDS 

These are the children which the fools 
destroy (eat up, as they eat bread), as we 
do in war, in profligacy, in riotous living, 
as the prodigal son. 

(Here picture Prodigal Son and War) 

According to evidences gathered from 
relics and writings or marks left by the man 
(ancestor) of the Paleolithic and Neolithic 
ages 12,000 and 10,000 years ago, the ani- 
mal man lived and roamed the earth with- 
out an acknowledged responsibility — as we 
would say, without conscience. 

Adam was the first man with a con- 
science and recognized responsibility to 
God and the human race. 

Adam was the first man to be sorry, re- 
pentant for what he had done. The story 
is the most beautiful of all the stories of the 
Bible when understood in the true inter- 
pretation. 

Adam was sorry (repentant, which made 
him righteous), and in this righteousness 
or repentance, he was blessed. As God 



n^^ THE DAWN OF LIGHT 

said, in sorrow (in the righteous, repentant 
state), thou shalt till the soil, and thorns 
(grasses as wheat, barley, oats, etc.)? which 
look like thorns when they come out of the 
ground. ''And thistles" (thistles like the 
cotton thistle, for clothing). 

''And unto the woman He said, I will 
greatly multiply thy sorrow and concep- 
tions. In sorrow (in your repentant atti- 
tude and righteousness) thou shalt bring 
forth children (under the natural law of 
conservation until such time as reason and 
conscience may suggest), and thy desire 
shalt be to your husband (he is to be kind 
to you — Adam was brutal before) so you 
will now love him and he will rule over 
you." (Rule is from the same root as rue, 
meaning to be sorry. He will be sympa- 
thetic, sorry for you) as all normal men 
are for the mother and the child. You see 
it in the street car, in a man giving up his 
seat to the mother. 



THE DAWN OF LIGHT 117 



ADAM AND EVE WITH MANY 

CHILDREN 

AND CAIN (as a child) WITH A MARK 

ON THE FOREHEAD 

CAIN AS A YOUNG MAN 

CAIN COURTS A BEAUTIFUL MAIDEN 
OF A NEIGHBORING TRIBE 

PICTURE A PROFLIGATE TRIBE 
Then: CLEAN, REFORMED TRIBE, re- 
formed by Adam's Missionary efforts 



"THE LAND OF NOD" 

MEN, WOMEN AND CHILDREN 

THEY SPEAK BY SIGNS AND NODDING 



THE PAWN OF LIGHT 119 

The tribe does not understand the lan- 
guage of Adam, but knows the common 
language of all mankind — courtesy, kind- 
ness and goodwill. 

These people respond by signs and nod- 
ding. 

So Adam called this place, where the 
people answered by nodding: 

THE LAND OF NOD. 

Which answers the question: Where did 
Cain get his wife? 

Picture Adam visiting the people of Nod 
and explaining how he has changed his 
ways and is now raising a family. (Here 
you have language by motions and signs.) 

Again a scene in the Land of Nod. 

Cain goes often to the Land of Nod — 
Cain marries the maiden in the Land of 
Nod. 

Wedding ceremony (according to the 
Jewish rites). 



120 THE DAWN OF LIGHT 



Adam and all his family with Cain and 
his wife, together with many friends from 
the Land of Nod, give Cain a grand recep- 
tion. 

Scene of family blessing upon Cain and 
his wife in the Land of Nod. 



POEMS 



1— FLYING JIM'S LAST LEAP. 



THE DAWN OF LIGHT 123 



TLYING JIM'S LAST LEAP" 



STORY: ILLUSTRATING POWER OF LOVING 
KINDNESS TO CHANGE THE SPIRIT 
OF MAN AND THE TEACHINGS OF 
ALTRUISM. 



Cheeriest room that morn the kitchen, helped by 
Bridget's willing hands, 

Bustled Hannah deftly making pies for ready waiting 
pans; 

Little Flossie flitted 'round them, and her curling, 
floating hair 

Glinted gold-like, gleamed and glistened in the sum- 
mer sunlit air. 

Slouched a figure o'er the lawn, a man so haggard 
and forlorn. 

Tattered, grim, so like a beggar ne'er had trod that 
path before. 



His hat was gone, his pants were torn, bare and be- 
grimed his knees. 

Face with blood and dirt disfigured, elbows peeped 
from out his sleeves; 

Rat, tat, tat, upon the entrance, brought Aunt Hannah 
to the door. 

Parched lips humbly plead for water as she scanned 
his misery o'er. 



124 THE DAWN OF LIGHT 



"Drink, youVe had enough, you rascal; faugh, the 
smell now makes me sick; 

Move, you thief, leave now these grounds, sir, or our 
dogs will help you quick." 

Then the man with dragging footsteps, hopeless, wish- 
ing himself dead, 

Crept away from sight of plenty, starved instead of 
being fed. 



Wandered farther from the mansion till he reached a 

purling brook. 
Babbling, trilling, broken music 'mid a quaint and 

shady nook. 
Here sweet Flossie found him fainting, 
In her hands were food and drink. 



"Is it 'cause my auntie grieved you?" quickly did the 

wee one ask, 
"I'll tell you a little verse then, 'tis a Holy Bible task. 
^Love your enemies, and those who despitefuUy use 

you, 
Love them whether friend or foes.' " 



Then the rags from off his forehead she with dainty 
hands offstript. 

In the brooklet's rippling water her own lace kerchief 
dipped. 

Wrung she then the linen cleanly, bandaged up the 
wound again, 

E'er the still eyes opened slowly, white the lips mur- 
muring, "Am I sane?" 



THE DAWN OF LIGHT 125 



"Look, poor man, here's food and drink. Now thank 

our GOD before you take." 
Then she flitted from his vision, left him prostrate on 

the ground. 
Conning o'er and o'er that lesson with a grace to him 

new found. 
That "OUR GOD" unsealed a fountain his whole life 

had never known, 
When that human angel near him spoke of her God 

as his own. 



Sunlight filtering through green branches as they 

wind, wave, dance and dip. 
Finds a prayer his mother taught him, trembling on 

his crime-stained lip. 
Hist, a step, an angry mutter, and the owner of the 

place. 
Gentle Flossie's haughty father and the tramp stood 

face to face. 



"Thieving rascal, you've my daughter's 'kerchief 

bound upon your brow, 
Oflf with it, cast it down here; come, be quick about 

it now." 
As the man did not obey him, Flossie's father lashed 

his cheek 
With a riding whip he carried, struck him hard and 

cut him deep. 

Quick the tramp bore down upon him, felled him, 

o'er him where he lay. 
Raised a knife to seek his life-blood, then there came 

a thought to stay; 



126 THE DAWN OF LIGHT 



All his angry, murderous impulse, caused the knife 

to shuddering fall, 
"He's her father, 'love your enemies,' 'tis OUR GOD 

reigns over all." 
At midnight lambent, lurid flames light up the sky 

with fiercest beams. 
Wild cries, Fire, Fire, ring through the air and red 

like blood each flame now seems; 
They higher grow, they wilder throw weird, direful 

arms which ever lean 
Against the gray stone mansion old. 

Deep silence falls on all around, at topmost window 

from the ground 
Sweet Flossie stands, her curling hair, encircled now 

by fire-lit air. 
Loud rang the father's cry, "OH, GOD, my child, my 

child! Will no one dare 
For her sweet sake to climb the flaming stair?" 

Look, one steps forth with muffled face, on trembling 

ladder runs a race 
With life and death, the window gains; the ladder 

falls with crashing sound, 
A flaming, treacherous mass — OH, GOD, she was so 

young and he so brave. 
Look once again, on highest roof he stands, his arms 

enclasp the child, 
God help him yet to save. 

"For life or for eternal sleep," he cried, then made a 

vaulting leap. 
A tree branch catches with sure aim, and by the act 

proclaims his name. 



THE DAWN OF LIGHT 127 



The air was rent, the cheers rang loud, a rough voice 

cries from out the crowd: 
^'HUZZA, MY BOYS, WELL WE KNOW HIM, none 

dares that leap but FLYING JIM," 
A jail bird, outlaw, thief indeed, yet o'er them all 

takes kingly lead. 

"Do now your worst," his gasping cry; "do now your 
worst, I'm doomed to die, 

I've breathed the flame, t'will not be long," then 
hushed all murmurs through the throng. 

With reverend hands they bore him where the sum- 
mer evening's cooling air 

Came gently sighing through the trees, the child's 
proud father on his knees. 

Forgiveness sought of GOD and JIM, which dying lips 
accorded him. 



"I would her hands might touch my face, though she's 

so pure and I so base," 
Low Flossie bent and kissed the brow, with smile of 

bliss transfigured now. 
Death, the Angel, sealed it there, 'twas sent to GOD 

with mother's prayer. 



2— THE LIGHT WITHIN SHOULD 
GLOW. 



THE DAWN OF LIGHT 129 



THE LIGHT WITHIN SHOULD GLOW 



Whene'er we think of HOME and FRIENDS our 

hearts are warmed with cheer. 
Our thoughts go over mem'ry's line back to the 

HOME SO DEAR. 



So, when upon life's journey rough, or on a sea of 

calm. 
We think of all the lovely things, we always think of 

HOME. 



But while you, in your bosom calm, with life so full 

as lovers. 
You shake the hands of friends and kin, fail not to 

smile for others. 

And for the man with solemn face and with a load of 

care. 
Use courtesy and kindest grace, GOODWILL is 

needed there. 



Perhaps he has a wife at home, who needs a doctor's 

care. 
And kiddies two or three or more who need your 

kindness there. 

The "barefoot boy" or girl so fair, who in your path 

may rove. 
Perhaps in future days and years along your side may 

move. 



130 THE DAWN OF LIGHT 



A son-in-law or lady fair, may at your hearthstone 

reign, 
The smile or kindness shown to them will on your 

future rain. 

It may be in declining years, when lights are burning 

low, 
Or in the solemn hour of death, the smile you sowed 

will glow. 

So, whether in the marts of trade or in the crowded 

throng. 
Consider how the hearts of men are cheered by smiles 

and song. 

So when we see a fellow man, in travels far and near, 
Consider he's a brother friend, who needs your 
SMILE to cheer. 



With COURTESY and KINDLY SMILES, in earthen 

vessels given. 
You bring the smiles to all mankind, build bungalows 

in HEAVEN. 



"So smile awhile, and while you smile, another smiles 

as well; 
And soon there're miles and miles of smiles," because 

you smiled so well. 



THE DAWN OF LIGHT 



SUPPLEMENTARY 

Genesis 2nd Chapter 

The interpretation previously given of 
the verses 18-25th of second chapter of 
Genesis is taken from the King James 
Version ; but as the author looks into the 
original Hebrew text and discovers a valid 
translation, a shade at variance, he would 
point out the clearer meaning of these 
verses. 

The context would uncover the mean- 
ing in harmony with creation, preserva- 
tion and propagation, for which the book 
of Genesis stands. 

In the 1st. chapter, verse 27, we have 
mention of the creation of man — *'Male 
and female created He them.'' 

The second chapter shows the relation 
of the man and woman. In the 18th 
verse of the 2nd chapter, the woman is 
mentioned as a helpmeet which more 
carefully translated would mean a count- 
er-part, going before, or helper in propa- 
gation. 

The 21st verse says *'And the LORD 



THE DAWN OF LIGHT 



GOD caused a deep sleep to fall upon 
ADAM and he slept/' that is, lay down 
as in a sleep, *and he took one of his ribs, 
and closed up the flesh thereof/' In other 
words, that which looked like a rib came 
out and the flesh closed up, the flesh was 
not broken from whence the RIB-LIKE 
object came. 

The 22nd verse says: **And the rib 
which the Lord God had taken from the 
man made he a woman." In other words 
the rib-like object which came out of the 
man made he into the woman, as the 
Hebrew text would indicate. 

Verse 23rd. And Adam said **This is 
now bone of my bone and flesh of my 
flesh and she shall be called woman be- 
cause she was taken (or taking) from 
man.'' This is well put and indicates 
the exact relation at this time. 

Verse 24th. ''Therefore shall a man 
leave his father and his mother and shall 
cleave unto his wife.'' This is certainly 
true as life and history indicates. 

Verse 25th. ''And they were both 



THE DAWN OF LIGHT 



naked, the man and his wife and were 
not ashamed. 

Chapters. 

1st verse. *'Now, the serpent was more 
subtle than any beast of the field.'' 

In the preceeding chapter the writer 
has been talking about the *'Rib" but 
now a serpent-like thing appears instead 
thereof and he calls it a serpeant, snake- 
like, subtle, changed in size and form. 
It appeals to the woman as in the dia- 
logue. 

The following parts of this chapter 
would indicate the wrong, and penalties 
of profligacy and wasting seed, and the 
rewards of proper family relations as in- 
dicated by the opening of the 4th chapter 
where we have mention of the first fam- 

iiy. 

Jesus said, '*The kingdom of heaven 
is within you.'' '*By their fruit ye shall 
know them." In other words by the 
fruits of this garden of the LORD people 
will know you. Paul the great apostle 
said, '* Know ye not that ye are the temple 
of the Holy Ghost?" 



THE DAWN OF LIGHT 



The Psalmist says, **He knoweth our 
frame he remembereth that we aredust/' 

Adam is the Hebrew word for earth and 
the writer says that out of Adam— the 
garden of the Lord — grew the trees men- 
tioned in the second Chapter. 

1st. The spirit of the Lord abides 
there, and 

2nd. '^Every tree that is pleasant to 
the sight'' — **The form and the five 



senses." 



3rd . * * And good for food . ' ' The organs 
for securing, mastigating and digesting 
food. 

4th. *^The tree of life in the midst of 
the garden . ' ' The organs for propagation . 

5th. ''And the tree of knowledge of 
good and evil — The concience given to all 
men. 

6th. ''And the Lord took the man 
and put him into the garden; (the gar- 
den of the Lord) to dress it.'' All civil- 
ized men dress the body to some extent. 
So evidently the body of man is the de- 
lightful garden, "Garden of Eden." 



THE END 



Deacidified using the Bookkeeper process. 
Neutralizing agent: Magnesium Oxide 
Treatment Date: June 2005 

PreservationTechnologies 

A WORLD LEADER IN PAPER PRESERVATION 

1 1 1 rhomson Park Drive 
Cranberry Township, PA 16066 

(724) 779-21 1"» 



